Chinese
于此亦不以正见随观。言有相耶，言无相耶，亦不以正见随观。言有愿耶，言无愿耶，亦不以正见随观。言有为耶，言无为耶，亦不以正见随观。言生耶，言不生耶，亦不以正见随观。言灭耶，言不灭耶，亦不以正见随观。言寂静耶，言不寂静耶，亦不以正见随观。言善耶，言不善耶，亦不以正见随观。言有罪耶，言无罪耶，亦不以正见随观。言有漏耶，言无漏耶，亦不以正见随观。言有烦恼耶，言无烦恼耶，亦不以正见随观。言世间耶，言出世间耶，亦不以正见随观。言遍染耶，言清净耶，亦不以正见随观。身与触，由身之识的触为缘所生的感受，是乐受耶，是苦受耶，或是非乐受亦非苦受，那也于轮回耶，于涅槃耶，亦不以正见随观。意与法，由意之识的知为缘所生的感受，是乐受耶，是苦受耶，或是非乐受亦非苦受，那也于常耶，于无常耶，亦不以正见随观。如是，于乐耶，于苦耶，亦不以正见随观。于我耶，于无我耶，亦不以正见随观。于寂静耶，于不寂静耶，亦不以正见随观。于空耶，于不空耶，亦不以正见随观。言有相耶，言无相耶，亦不以正见随观。言有愿耶，言无愿耶，亦不以正见随
English
Here also, it is not rightly seen or followed. Whether it is said to have characteristics or whether it is said to have no characteristics, it is not rightly seen or followed. Whether it is said to have aspirations or whether it is said to have no aspirations, it is not rightly seen or followed. Whether it is said to be conditioned or whether it is said to be unconditioned, it is not rightly seen or followed. Whether it is said to be born or whether it is said to be unborn, it is not rightly seen or followed. Whether it is said to cease or whether it is said to not cease, it is not rightly seen or followed. Whether it is said to be secluded or whether it is said to be not secluded, it is not rightly seen or followed. Whether it is said to be virtuous or whether it is said to be non-virtuous, it is not rightly seen or followed. Whether it is said to be with faults or whether it is said to be without faults, it is not rightly seen or followed. Whether it is said to be with outflows or whether it is said to be without outflows, it is not rightly seen or followed. Whether it is said to be with afflictions or whether it is said to be without afflictions, it is not rightly seen or followed. Whether it is said to be worldly or whether it is said to be beyond worldly, it is not rightly seen or followed. Whether it is said to be completely afflicted or whether it is said to be completely purified, it is not rightly seen or followed. The feeling that arises from the contact of the consciousness of the body, the body, and the tangible, whether it is a pleasant feeling, a painful feeling, or neither a pleasant nor a painful feeling, that also, whether it is samsara or whether it is nirvana, is not rightly seen or followed. The feeling that arises from the contact of the consciousness of the mind, the mind, and the dharma, whether it is a pleasant feeling, a painful feeling, or neither a pleasant nor a painful feeling, that also, whether it is permanent or whether it is impermanent, is not rightly seen or followed. Likewise, whether it is said to be happiness or whether it is said to be suffering, it is not rightly seen or followed. Whether it is said to be self or whether it is said to be no-self, it is not rightly seen or followed. Whether it is said to be peace or whether it is said to be not peace, it is not rightly seen or followed. Whether it is said to be emptiness or whether it is said to be non-emptiness, it is not rightly seen or followed. Whether it is said to have characteristics or whether it is said to have no characteristics, it is not rightly seen or followed. Whether it is said to have aspirations or whether it
Chinese
不随顺见。有为称作，或无为称作，也不随顺见。生称作，或不生称作，也不随顺见。灭称作，或不灭称作，也不随顺见。寂静称作，或不寂静称作，也不随顺见。善称作，或不善称作，也不随顺见。有罪称作，或无罪称作，也不随顺见。有漏称作，或无漏称作，也不随顺见。有烦恼称作，或无烦恼称作，也不随顺见。世间称作，或出世间称作，也不随顺见。一切烦恼称作，或清净称作，也不随顺见。意和法，以及意的了别的触的因缘所生的感受，乐，或苦，或非乐也非苦，凡是那轮回称作，或涅槃称作，也不随顺见，这称作是于苦随顺知的忍。那是什么缘故呢？如此菩萨摩诃萨行般若波罗蜜多时，般若波罗蜜多那，和菩萨，和菩萨的名，于有为的界，或无为的界也不随顺见。那是什么缘故呢？善现，如此菩萨摩诃萨行般若波罗蜜多时，于那些法全部不分别，不分别啊。那不分别的法上安住而修持念住等，行般若波罗蜜多，除了于一切相智作意之外，般若波罗蜜多本身也不随顺见。般若波罗蜜多的名也不随顺见。菩萨也如实
English
One does not see accordingly. What is called conditioned, or what is called unconditioned, one does not see accordingly. What is called birth, or what is called non-birth, one does not see accordingly. What is called cessation, or what is called non-cessation, one does not see accordingly. What is called solitude, or what is called non-solitude, one does not see accordingly. What is called virtue, or what is called non-virtue, one does not see accordingly. What is called with fault, or what is called without fault, one does not see accordingly. What is called with outflows, or what is called without outflows, one does not see accordingly. What is called with afflictions, or what is called without afflictions, one does not see accordingly. What is called worldly, or what is called beyond worldly, one does not see accordingly. What is called all afflictions, or what is called completely purified, one does not see accordingly. Feeling born from the condition of contact of mind and dharma, and the consciousness of mind, whether it is pleasant, or painful, or neither pleasant nor painful, whatever that is called samsara, or called nirvana, one does not see accordingly, this is called the forbearance of knowing accordingly to suffering. Why is that? Thus, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, that Perfection of Wisdom, and the Bodhisattva, and the name of the Bodhisattva, in the realm of the conditioned, or the realm of the unconditioned, one does not see accordingly. Why is that? Subhuti, thus, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, one does not discriminate or distinguish all those dharmas. Abiding in that non-discriminating dharma, one cultivates the mindfulnesses, and practicing the Perfection of Wisdom, except for attending to the All-Aspects-Knowledge itself, one does not see the Perfection of Wisdom itself accordingly. One does not see the name of the Perfection of Wisdom accordingly. The Bodhisattva also truly